Why then the law? It was added because of transgressions, until the offspring should come to whom the promise had been made, and it was put in place through angels by an intermediary. ~Galatians 3:19
Our pastor Mark Prater preached an excellent sermon on this text two weeks ago (The Promise) and some friends and I were interested in a verse that he passed over. The verse wasn’t really in the theme of his exposition of the text, so he’s at no fault or detriment for having passed it over. Obviously the phrase in question is the later half of the second sentence regarding the angels and the mediator. First, all of the authors that I have consulted all agree that this verse is an allusion to Deut. 33:2 where it says that God came and delivered the Law to Moses with ten thousand angels. And, as though my own voice mattered, I agree with them. Now, the particular meaning of the phrase “put in place through” is under scrutiny since we do not see a picture in the Law of and angel handing the law to Moses. I think there are two senses in which we can take this, both of which are not out of harmony with each other.
The first is expressed by John Gill:
[The Law was] “ordained” by them, inasmuch as it might be written and spoken by them, as the instruments and ministers God made use of; for though the tables are said to be the work of God, and the writing the writing of God, and to be written with the finger of God, and he is said to speak all the words of it, yet this hinders not, but that all this might be done by the means of angels; who might be employed in disposing and fitting the stones in the form they were, and in writing the law upon them; hence it is said to be given by the disposition of angels, Ac 7:53 and certain it is, that it was spoken by them, Heb 2:2 they forming in the air those articulate and audible sounds, when the law was delivered; who were also concerned in the thunderings and lightnings, and in the blowing of the trumpet, that waxed louder and louder at that time. (John Gill’s Exposition of the Whole Bible, Gal. 3:19)
I take this simply to mean that the angels were the instruments of God. Through the Bible you will see “the strength of the Lord” being personified through the “encampment of angels” around his people. I would simply refer you to Calvin’s Institutes, Book 1, Chapter 14, Sections 5 and 6 for a better, fuller discussion on this matter.
The second sense in which I think we can take this is that God was with Moses in the delivery of the Law with the angels in such a way as to show the whole force of heaven behind what was given. The Law was dictated, and all of heaven showed up to show that it’s rightful place was held, and attested to by heaven itself. This would further the contrast between the Law of Moses and the Law of Christ, or the Old Covenant and the New, in that with the Old Covenant, heaven came as a witness, with the new Covenant, heaven came embodied. In fact, where as the Old was written on stone, the New came in the flesh, and was himself the covenant (John 1:14-18).
So, that is the two ways in which I think we can take that phrase, and I mainly see them operating together.
Now, another interpretation that you should be aware of on this verse is that there is a dispute as to who the mediator is. The angels put in place, but who is the “by a mediator”? Calvin, along with some ancient interpreters, take this mediator to be Christ himself. His argument is that since Christ is the head of the angels, and has always been the mediator between God and man, that he must be the one spoken of here. That is, the mediator in this verse is coming from the angels, not reaching towards the angels if you follow my imagery. Other interpreters take this mediator to be Moses. I think the second are right. If the intent in this passage is to show the supremacy of the Gospel, then Moses must be set in contrast to Jesus. However, contrast may not be the right word since John speaks of both Moses and Jesus bringing grace and blessing to us in John 1:17. But another reason to take this mediator as Moses is because Moses himself says in Deut. 5:5 Moses says that he was the mediator between God and Israel. I appreciate Calvin’s desire to be exalting Christ, but we shouldn’t press the right doctrines out of the wrong texts.
Just as a final note, I think Luther’s point on this passage may be helpful. I believe it is close to what Stott says on this passage, but Luther says the following:
He says that the law differs from the Gospel not only in respect to time but also in its authorship. The law was delivered by angels (Hebrews 2:2), but the Gospel by the Lord himself. Therefore, the Gospel is far more excellent than the law, for the law is the voice of the servants, but the Gospel is the voice of the Lord himself. Thus, in order to diminish the law’s authority and to exalt the Gospel, the apostle says that the law was given only for a short time (for it only lasted until the promise was fulfilled – that it, until the blessed Seed came), but the Gospel lasts forever. ~ Luther, Galatians 3:19 (p. 171 in Crossway Classic Commentaries).
This sounds very similar to the points being made by Peter in 1 Peter 1:10-12, and John in John 1:17. John is my preferred reference point on this because I think it helps underline the point Luther is discovering in this text. Moses, and all those servants of the Old Covenant (the angelic visitations, the christophonies, the Law itself with its inability to circumcise the heart, etc.) were a blessing and true servants, but only in relation to the Lord Jesus Christ. In John, we see a crescendo of glory and grace: Moses gave us the glory of the law – Jesus completed that to which it aimed. In John and in Paul, I do not think they are trying to say that we should think negatively about Moses, or the Law – but rather, look at them with an eye towards Christ’s exaltation. In fact, I think what is going on is heightening people’s appreciation for Moses and the angels by making their work centered on the Seed – Jesus Christ.
Anyhow, I hope that is helpful on the text for you guys.
The Strasbourg Inn 